St. Clement of Ohrid Faculty of Theology in Skopje
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Item type:Publication, „Die Gerechte Tamar im Stammbau Jesu – zur biblischen Auffassung von der Gerechtigkeit“(УИ „Св. Климент Охридски“ София, 2023)Gjorgjevski Gjoko - Some of the metrics are blocked by yourconsent settings
Item type:Publication, The Battle of Identity: The Abolition of the Archbishopric of Ohrid and the surrounding socio-political circumstances in the Ottoman Empire(Институт за национална историја - Скопје, 2020)Gjorgjevski, Gjokoabolition of the Archbishopric of Ohrid on May 17, 1767 is an act that had a deep impact on the ecclesiastical history of the Balkans. This happened during the Ottoman rule in Macedonia, supported by the Sublime Porte. Since the 14th century the Archbishopric was territorially and administratively under the Sublime Porte, which was not interfering with the ecclesiastical independence, and also provided a range of benefits to the development of local medieval written tradition (especially by literary centres), the continued improvement of church services in Slavic language and the development in other spheres of the cultural and spiritual life. The relationship between the Archbishopric and the Porte got worse in the late 17th or early 18th century, when the Ottoman Empire got weak, and when phanariotes and the Patriarchate of Constantinople strengthened their status in the Empire. The phanariotes improved their financial power and became leaders in trade on the Balkans, in Russia and Europe, and so they acquired a range of different privileges, which made them extremely influential. A serious propaganda was conducted by them against the Archbishopric of Ohrid, one that produced numerous replacements of archbishops, and finally, they succeeded to achieve their goal – the abolition of the Ohrid Archbishopric. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Религиската едукација – македонското и европското искуство(Институт за национална историја - Скопје, 2021)Ѓоко ЃорѓевскиThe educational process at the most prominent schools in Byzantium supposed the basic religious knowledge, including the biblical texts and writings of the church fathers. The beginning of Slavic literacy and literature is connected with clear religious purposes. The most prominent among the disciples of St. Cyril and Methodius was St. Clement o f Ohrid, who have continued their missionary activities and established a well-organized school in Ohrid, where in seven years, 3500 students were educated. The first universities in Western Europe evolved from much older Christian cathedral schools and monastic schools. Prior to the establishment of universities, West European higher education took place in Christian cathedral schools or monastic schools. Both in the East and in the West, the religion and religious education was considered in the educational process. This article presents also an attempt to give an overview of religion education in Macedonian and European schools at present, which represents a wide range of different solutions. The reason for this is the diversity of educational systems, then the relationship between the State and religious communities, as well as the diversity of national religious histories. In some European countries the curriculum for religious instruction depends on the Constitution itself, in some cases it is conditioned by the signed concordats or it is based on the contractual relationship between the religious communities and the State. The concept and content of the subject is various in different countries, and in recent decades the civic and ethical role of religious education has been increasingly insisted on, perceived as a possible quality contribution to peaceful coexistence in the face of increasing diversity of religious and non-religious convictions. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Старозаветното сфаќање за душата(ЗДРУЖЕНИЕ ЗА КОМПАРАТИВНА КНИЖЕВНОСТ НА МАКЕДОНИЈА ЗККМ СКОПЈЕ ЗДРУЖЕНИЕ НА КЛАСИЧНИ ФИЛОЛОЗИ „АНТИКА“ ФИЛОЗОФСКО ДРУШТВО НА МАКЕДОНИЈА, 2018)Ѓоко ЃорѓевскиIn the Old Testament there is not a synthesized biblical teaching of the man and the used biblical vocabulary is difficult to translate precisely to the modern languages. By "soul" usually is translated nepheš in the LXX, but with this translation only in a few cases is given a proper sense of the term, which is not a synonym with "soul." According to the Hebrew conception, man is not composed of body and soul, but he is a soul (nepheš, ru'ah) and he is a flesh (basar). When the biblical writer wants to point out that the man is a living creature - he is nepheš, if he talks about human weakness and death, he is basar, and when it is open to God, then he is ru'ah.